Purity of Heart Is to Will One Thing by Sören Kierkegaard
Sören Kierkegaard is one of the towering Christian existential thinkers of the mid-nineteenth century. While his literary style was experimental, his writings call for Christian morality; a defense of faith and religion. Among his many books are Training in Christianity, Sickness Unto Death, and Fear and Trembling. This book was first published by Harper in 1938. It was translated from the Danish and contains an introductory essay by Douglas V. Steere. Prepared for Religion Online by Ted and Willie Brock.
Although this little book (it can be called an occasional address, yet without having the occasion which produces the speaker and gives him authority, or the occasion which produces the reader and makes him eager to learn) is like a fantasy, like a dream by day as it confronts the relationships of actuality: yet it is not without assurance and not without hope of accomplishing its object. It is in search of that solitary "individual," to whom it wholly abandons itself, by whom it wishes to be received as if it had arisen within his own heart; that solitary "individual" whom with joy and gratitude I call my reader; that solitary "individual" who reads willingly and slowly, who reads over and over again, and who reads aloud -- for his own sake. If it finds him, then in the distance of the separation the understanding is perfect, if he retains for himself both the distance and the understanding in the inwardness of appropriation.
When a woman makes an altar cloth, so far as she is able, she makes every flower as lovely as the graceful flowers of the field, as far as she is able, every star as sparkling as the glistening stars of the night. She withholds nothing, but uses the most precious things she possesses. She sells off every other claim upon her life that she may purchase the most uninterrupted and favorable time of the day and night for her one and only, for her beloved work. But when the cloth is finished and put to its sacred use: then she is deeply distressed if someone should make the mistake of looking at her art, instead of at the meaning of the cloth; or make the mistake of looking at a defect, instead of at the meaning of the cloth. For she could not work the sacred meaning into the cloth itself, nor could she sew it on the cloth as though it were one more ornament. This meaning really lies in the beholder and in the beholder’s understanding, if he, in the endless distance of the separation, above himself and above his own self, has completely forgotten the needlewoman and what was hers to do. It was allowable, it was proper, it was duty, it was a precious duty, it was the highest happiness of all for the needlewoman to do everything in order to accomplish what was hers to do; but it was a trespass against God, an insulting misunderstanding of the poor needle-woman, when someone looked wrongly and saw what was only there, not to attract attention to itself, but rather so that its omission would not distract by drawing attention to itself.